Íphaistos (Hephaestus, Ἥφαιστος)
is the mighty God of Form in Ællinismόs (Hellenismos, Ἑλληνισμός), the ancient Greek religion.
Like Æstía (Ἑστία), he has
a fire; she has the Fire of Life while Íphaistos has the Aithirial (Ethereal)
Fire. It could be said that the underlying theme of the Orphic hymn to
Íphaistos is centered around this fire, a fire which works with the forms.
These are the forms which are revealed first by Phánis (Phanes, Φάνης) as he, mythologically, enters the
Ántron (Cave, Ἄντρον) of Nyx (Νύξ). Íphaistos, the great Craftsman,
the Mystic Coppersmith, works with these forms and they are later beautified
by Aphrodíti (Ἀφροδίτη). In the Orphic Rhapsodic Theogony this is
described thus:

Íphaistos mingled with Aphrodíti and
thereby created the form of the universe, and then he united with Aglaia (Ἀγλαΐα) and produced Good Glory (Εὔκλεια), Abundance (Ευθηνία), Good Omen (Εὐφήμη, good fame), and Friendliness (Φιλοφροσύνη), by which his works are
made beautiful. [1]

Having this basic background, let us
attempt to more deeply understand the great Orphic hymn to Íphaistos.

Thomas Taylor's commentary on this hymn is as follows:

"Vulcan (ed. Íphaistos) is
that divine power which presides over the spermatic (ed. generative) and
physical productive powers which the universe contains: for whatever
Nature accomplishes by verging to bodies, that Vulcan effects in a divine and
exempt manner, by moving Nature, and using her as an instrument in his own
proper fabrication. For natural heat has a Vulcanian characteristic, and was
produced by Vulcan for the purpose of fashioning a corporeal nature. Vulcan,
therefore, is that power which perpetually presides over the fluctuating nature
of bodies; and hence, says Olympiodorus (ed. Ὀλυμπιόδωρος), he operates with bellows, (εν ϕύσαις) which
occultly signifies his operating in natures (ἁντί του εν ταῖς ϕύσεσι).
This deity, also, as well as Mars (ed. Άρης),
as Proclus (ed. Πρόκλος) observes,
in Plat. Repub. p. 388, requires the assistance of Venus
(ed. Ἀφροδίτη), in order that
he may invest sensible effects with beauty, and thus cause the pulchritude (ed.
physical beauty) of the world." [2]

καῦσιν (a burning, flame) ἔχων (the one who has,
who is responsible for) φύσεως (nature) ἐν (in) σώμασιν (bodies) ἡμετέροισιν.
(our) - for it is your fire which burns
in nature within our bodies.

All this work yields a more literal translation of the hymn to Íphaistos:

66. Íphaistos, Incense, frankincense and mánna.

Strong-spirited Íphaistos, mighty, inexhaustible fire, 1
Gleaming flaming sunlight, light-bringing divinity,
Torch-bearing, strong-handed, eternal, mighty craftsman,
Workman, portion of the Kózmos, perfect foundation,
All-devouring, all-subduing, highest of all, all-consuming, 5
Aithír, sun, stars, moon, unblemished light,
For these are the limbs of Íphaistos which manifest to mortals.
The dwellings of all belong to you, all cities, all peoples,
You dwell in our mortal bodies, blessing us, mighty one.
Hear, happy one, we invite you to this holy libation, 10
Come to us always, gentle one, and make work joyful.
Cease the raging madness of your tireless flame
For it is your fire which burns in Nature within our bodies.

The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia, Πετηλία) and other golden tablets having this phrase (Γῆς παῖς εἰμί καὶ Οὐρανοῦ ἀστερόεντος) are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara, κιθάρα), the lyre of Apóllohn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.

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